Avraham's Legacy to his Descendants

by Rabbi Berel Wein

Why is Avraham so special? The Torah does not grant him the complimentary adjectives that it lavished upon Noach at the beginning of last week's parsha. His willingness to die on behalf of his belief in one God at the test of the furnace of Ur Casdim is not even mentioned in the Torah text. It was only inferred by the rabbis from tradition and a reference to one word - Ur - in the text itself.

So why is Avraham the father of many nations and generations and the spiritual ancestor and guide to so many millions in the world, even thirty five centuries after his death? The rabbis of Mishna Avot have long ago provided the answer to these questions. They stated that our father Avraham was sorely tested by life and the Creator ten times and he rose greater each time from the experience.

I have often thought that the most remarkable quality of the Jewish people is not necessarily or even mainly its scholarship and its contributions to the betterment of humanity, as much as it is its resilience. This resilience is personified in the life and vicissitudes of our father Avraham. To a great extent we all pray that we not be tested too often or too severely in our lives. Yet simply being a Jew and not deserting the cause of the Jewish people at the time of its need is a significant test.

Many are the critics and enemies of Avraham. Yet he never loses his faith. His hopes for humanity and his loyalty to the values that have guided his way in life survive all of his experiences in life. That is the Jewish definition of the quality of resilience that has become the hallmark of Jewish life throughout the ages.

I have also often thought that the most difficult tests in Avraham's life concerned members of his immediate family. Throwing one's self into a fire for an ideal or a closely held belief is not unique to the Jewish people. Even though we may be the leader in continuous world martyrdom we are not the only ones with such a history and value.

Perhaps that is why the Torah did not choose to stress the test of Ur Casdim in its text. But, it does tell us, in painful detail, of the betrayal of Avraham and his values and life style by his ungrateful nephew, Lot. How does one deal with such a disappointment? Yet Avraham goes to war to save Lot and his wealth and it is because of Avraham alone that Lot apparently undeservedly survives the destruction of Sdom.

Avraham's son Yishmael behaves like a wild beast in human guise. Parents may be helpless and even blameless regarding the behavior of their adult children, but the hurt that those adult children can inflict upon their parents with wrongful behavior is immeasurable. Yet Avraham does not waver, and at the end of his life he lived to see that Yishmael repented and returned.

It is the unwavering courage and tenacity of Avraham, in the face of all defeats, hurts, hostile enemies and false friends, that most impresses us about our father. This strength of constantly renewing resilience is the legacy that he has bestowed upon us, his generations and descendants.

Shabat shalom.

Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

Defying Natural Order

by Rabbi Naftali Reich

In this week's Torah portion we find the moving exchange between Avraham and Hashem, in which Hashem promises to secure the Land of Israel for Avrahams future descendants. To this promise, Avraham responds, 'But I have no children that will perpetuate my values and spread them to the world at large' 'Whatever you give me is insignificant if the dreams that are closest to my heart remain unrealized'!.

Hashem directs Avraham to step outside, gaze up at the stars and count them. "So shall be your seed!" he promises. 'Your children will fill the world like the stars'.

It certainly paints a fascinating scenario. But why did Hashem require Avraham to first count the stars? What was the purpose of this exercise in futility? And are we truly as many as the stars. Are we not told by Hashem that we will always remain the smallest of the nations?

A scintillating insight is presented by the saintly Imrei Emes that addresses this very point. Hashem told Avraham to go out and count the stars and he immediately obeyed. Have you ever tried to counting stars? Before very long it becomes a frustrating and nigh impossible task. One soon forgets which ones were already counted and which ones remain to be calculated. Yet Avraham persisted in fulfilling Hashem's command. He continued to count until Hashem said "Enough"!

, "So shall be your seed." said Hashem. Your children too will assume seemingly impossible tasks to fulfill my slightest whim. They will scale mountains and traverse oceans in their quest for the truth. They will tenaciously abide by my Torah's teachings in the face of impossible challenge. They will remain locked in a transcendent bond with their Creator even under the most trying circumstances. Neither tantalizing material delights nor the dazzle and shine of humanistic and enlightened philosophies will seduce them.

Hashem was not simply comparing Avraham's descendants to the stars. He was promising him that his act of counting the stars--a seemingly futile task simply would be an indelibly etched into the genetic makeup of his progeny.

In the darkest hours of our history, confronted with barbaric persecutions and seemingly insurmountable difficulties, the Jewish people tenaciously clung to the Torah's teachings, defying the natural order. This ability to exist on a sublime and transcendent plane is a spiritual force we inherited from Avraham, and it sprung from Hashem's promise to him that this force would be forever implanted in his descendants. When we are cognizant of these sublime powerful energies that are embedded in our genes we too can emulate our Avos Hakedoshim and realize our life's potential to its fullest measure.

Wishing you a wonderful Shabbas

Rabbi Naftali Reich

Text Copyright © 2013 by Rabbi Naftali Reich and Torah.org.

Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center

Spiritual Leadership

Parshas Noach

Posted on October 7, 2010 (5771) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The usual take on Noach seems to be that even though he was himself a righteous individual he really is not to be overly commended since he was unable – some say even unwilling – to save his generation from the cataclysm of the flood.

Since the opinions of the rabbis and the sages of Israel over all of the ages is pretty much divided on how to deal with Noach – especially vis a vis Avraham – I really cannot venture a definitive opinion on this matter. However as an individual and certainly as a rabbi I empathize greatly with Noach and the challenges that he faced.

The story is told about a great Jewish holy man (insert any favorite name you may wish here) who once ruefully stated: “When I was young and fresh out of my yeshiva training and undertaking my first rabbinic post I was convinced that I could influence all of humankind for the good. However, as I grew older I realized that this was beyond my abilities, so I concentrated my efforts on changing my community for the better.

As I grew still older, I realized that this was also beyond my capabilities so I decided to concentrate my efforts on my synagogue members solely and elevate them spiritually to proper heights. This I also discovered was not within my capabilities so I now concentrated on changing my family members for the better.

When it became apparent to me that this was also a somewhat futile effort, I finally realized that my efforts should be directed solely towards my own personal self-improvement.” Though this is obviously an overly pessimistic view of Jewish spiritual leadership and its ability to change and influence people, it certainly gives us an insight into Noach, his greatness and eventual tragedy.

Noach builds his ark publicly and painstakingly over many decades. He exhorts his generation to repent from its evil ways and warns of the coming apocalypse. For his pains and prescience he is mocked and reviled, rejected and isolated. Some of his own descendants will eventually betray him with their behavior and attitudes.

It is not the trauma of the Flood itself that so depresses Noach as much as it is that somehow he has not found a way to communicate his message to his society and even to his own family. We are told little about Noach after his family disappointments upon emerging from the ark. He is apparently sapped of his will to influence others after so many years of being rejected. He sees no basic difference in post-flood humankind than in pre-flood humankind.

Avraham will also face many disappointments and failures in his chosen mission of spreading G-dliness in a heathen, immoral and violent world. But if Avraham will initially fail with Yishmael he will succeed with Yitzchak. If Avraham cannot enlist Lot in his cause he will at least save him from destruction. If he cannot change Sodom he will strive to see that it is never again rebuilt.

The true test of spiritual leadership is what happens after one’s dreaded disappointments have proven to have been accurate. Since Noach could not save his generation prior to the flood, he somehow gave up on the generations after the flood as well. Therein lays the undertone of implicit criticism of this great and pious person that is reflected in Jewish rabbinic tradition over the ages.

Shabat shalom.

 

The Meaning of Noach

Parshas Noach

Posted on October 20, 2009 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The rabbis were not so much critical of Noach – as he is paid the highest of compliments, throughout the Torah as a righteous person – but they were wary of him. I have often felt that this attitude is born of the idea that Rashi himself states in commenting upon the origin of Noach’s name. Rashi makes a point that the name Noach should not be construed as a derivative of the Hebrew word “nacheim” – meaning to comfort – but rather it is derived from the other Hebrew word “noach” – meaning, rest, leisure, comfortable but not comfort as in consolation.

Rashi attributes this understanding of Noach’s name to the fact that he was the father, so to speak, of modern agricultural technological advancement and progress. The iron plow, the first great essential tool for farming developed for humans, enabling settlers to abandon a nomadic existence, was an invention of Noach. This was his great contribution towards the advancement of human technology.

Noach therefore becomes the source of human technological progress which grants us leisure, eases our physical workload and gives us many physical comforts in life. However, technology alone with all of its attendant blessings does not guarantee us any sort of mental, spiritual or social comfort. It does not console us in our hour of grief nor does it strengthen our spirit in our moments of self-doubt and personal angst.

If Noach could have achieved these goals then Rashi points out that his name would have been Menachem – the one who brings true consolation and comfort to troubled souls. Hence Noach is viewed in tradition as being incomplete – technologically advanced but spiritually wanting – in short a pretty accurate description of our current human society.

The Rabbis of the Talmud taught us that if “one tells you that there is wisdom, knowledge and skills present amongst the nations of the world you should believe him.” However, if one tells you that there is Torah amongst the nations of the world, then do not believe him.” Judaism and Jewish society has no basic argument against the advance of technology. We are not the Amish nor are we willing to be consigned a back seat in the drive to physically improve the human condition of life on this planet. Yet Judaism realizes that true psychological and spiritual comfort cannot be found in the latest version of the ipod.

Noach’s technology can be enormously beneficial in a society that adopts Avraham’s values and beliefs. But bereft of any spiritual focus or restraint, technology run wild makes our world a more fearful place to inhabit and forces many to yearn for the good old, less technologically advanced, eras that preceded us. Noach’s grand technology could not save the world from the ravages of evil that brought upon humankind the great flood described in this week’s parsha.

Avraham’s grand values and holy behavior almost saved the seat of world evil, Sodom. The world is Noach’s world but its survival is dependent upon the survival and eventual triumph of Avraham’s children, ideas and beliefs.

Shabat shalom.

Rabbi Berel Wein

As we begin this Shabbos to start reading the Torah afresh, let us take note of the cycle we have just completed. We have come to the end of the Five Books Of The Torah, reading a Torah portion each week of the year. The process just culminated with the joyous holiday of Simchas Torah, when we demonstrated our love and devotion to the Torah with exuberant dancing. That very same day we commenced the reading of the Torah anew, beginning with the portion of Bereishis which we will conclude this Shabbos.

All Beginnings Are Hard

Parshas Bereishis

Posted on October 14, 2009 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The rabbis of the Talmud characterized all beginnings as being difficult. Well, for the Lord nothing can be said as being difficult. Nevertheless we can all certainly agree that the universe created by G-d is exceedingly wondrous and complex and difficult for us ordinary humans to grasp in its entirety. So this beginning is a difficult one as well, at least for us, to consider and deal with.

Science has advanced many theories and only limited certainties as to the origin of our species – humankind – and of our planet, Earth, and certainly in regard to our galaxy and the immense universe of which we are barely a tiny speck. What are we to make of all of this?

The Torah has purposely hidden the secrets of creation from us in the narrative that it portrays of the six days of creation and of the arrival of Shabbat. It is as though the Torah is telling us that “how” is not important as to this universe but rather the issue is simply “what.” What are we supposed to do with our lives, our planet, our galaxy, our universe now that we are temporary residents here?

Human curiosity and further scientific and technological advances will continue to pursue the elusive “how” of creation. That is purely basic human nature – to attempt to know the unknown and to understand the infinite. But that will have only limited effect, if any at all, on human behavior. That certainly remains at best a work in progress. And it constantly demands more work from us.

Human beings were placed on our earth, according to the Torah, “to work and exploit its riches and yet to guard and protect that world.” That is the clear instruction given by the Almighty to Adam in the Garden of Eden. If humans are able to harmoniously blend the two – the work and the guarding – then this planet is and will remain a veritable paradise.

However, if humans lose their sense of proportion and balance regarding these two goals and veer towards working and exploiting too much or guarding overzealously then neither of these goals will be achieved. Harmony and a balanced relationship one to the other is the only way to ensure success. Human society seems to veer from plundering its habitat to overprotecting it at tremendous cost to human comfort and society’s economic wherewithal.

The watchword of our day is “green” – green energy, green housing, a green economy. This is a worthwhile goal but it cannot be the only goal on the human agenda. After the rapacious treatment of the earth’s resources over the past centuries, the reaction of “green” has set in with a vengeance. Eventually we humans will have to find the balance between working and guarding that the Lord bade us to do at the beginning of the story of humankind.

Common sense, political wisdom and a balanced view of life and its problems can all help fulfill G-d’s blessings to Adam and Chava and their descendants to truly inherit this earth and live in harmony with it.

Shabat shalom.

Rabbi Berel Wein

The Eternal Embrace

Parshas Bereishis

Posted on October 11, 2012 (5773) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Beginner

“…for on the day you eat of it, you shall surely die” (2:17)

Adam is warned that on the day he eats from the Tree of Knowledge, he will die. The commentaries explain that the death to which Adam was subjected, was the loss of his immortal status; after Adam ate from the forbidden fruit, man became mortal{1}. The punishment visited upon mankind for Adam’s disobedience appears to be vastly disproportionate to the transgression. What is the correlation between the transgression and the punishment? The very notion that Hashem meted out such a severe punishment evokes images of the vengeful and punitive G-d. How do we reconcile this event with the description of Hashem being a loving and merciful G-d?

The thought of one’s own mortality or the mortality of a loved one often leaves a person feeling depressed. Therefore, we frequently block out all thoughts of death because of the morbid feelings it evokes. How does a person view death with a healthy attitude?

Among the nations of the world respect to the deceased is shown by burying the body in a fancy casket. This also offers solace to the mourners. The most durable and impenetrable coffin is sought out. In some cases hermetically sealed containers are acquired to retard the decomposition process. In contrast, Halacha dictates that the coffin should be easily decomposable{2}. The custom in Eretz Yisroel is to bury without a casket, placing the body directly into the soil. Seeing a loved one placed ignominiously into the earth is among the most excruciating experiences a person will endure in his lifetime. Why would the Halacha appear to be insensitive to these feelings?

The Midrash states that Hashem created the potential for death in the world even before Adam transgressed. Commenting on the verse describing the sixth day of creation “And Hashem saw that it was very good”, the Midrash relates that “good” refers to the potential for life, while “very good” refers to the potential for death{3}. How can death be described as “very good”?

The verse records that Hashem created man from the dust of the earth. Rashi cites two opinions as to the source of this dust. According to one interpretation, Hashem gathered dust from all the corners of the earth to ensure that “kol makom sheyamus sham tihiyeh koltaso lekevurah” – “wherever man dies, the earth will absorb his remains after burial{4}.” The simple reading of the text implies that had man not been formed in this manner, his corpse would be rejected by the earth. Decomposition is a function of the soil interacting with organic matter. All creatures decompose in the soil, irrespective of whether they were created from the dust of the four corners of the world. What then does Rashi mean when he says “so the earth will absorb man’s remains”? The second interpretation is that man was formed from earth which was taken from the place where the Altar would rest in the Temple. Axiomatic to the study of Rashi’s commentary to the Torah is the rule that whenever Rashi offers more than one interpretation, the interpretations coalesce with each other; they are different perspectives of the same concept. How can these two interpretations be reconciled?

The Talmud records that Cleopatra asked Rabbi Meir whether man will emerge clothed after the resurrection. He answered her that if a simple seed of grain planted in the ground emerges layered with many husks, surely man will emerge well attired. Rabbi Meir was revealing to us the Jewish definition of burial{5}. The purpose of burial is not to dispose of the corpse; rather, burial is the beginning of the recreation process. Just as a seed flourishes and blossoms after being planted, the burial process reconnects man to his source, allowing him to be recreated and emerge in a perfected manner determined by his actions when he was alive.

Soil in each part of the world reacts differently to various types of seeds. Hashem created man from all the types of soil to ensure that the planting of his body would not be inhibited by the soil of the place where he would be buried. Rashi’s words are that man should be “niklat” in the soil. This term is used to describe the successful implanting of a seed or conception. Burial is not just a process that allows for the disintegration of the body; it is the process that allows the perfected body to sprout, ready to accept the soul at the resurrection.

The Hebrew word for grave is “kever”, which is also the Talmudic term for the womb. The grave represents the beginning of eternal life in the same manner as the womb is the home for a new child. The two interpretations as to where the dust used to create man came from are offering the same insight. The Altar on the Temple Mount was the place through which man connected to his Creator. Man was formed from the same place through which he connects to his source. Similarly, man is created from the four corners of the earth in a manner which allows him to reconnect back to his source.

Adam was created with the perfect body and soul, allowing him to experience an unparalleled relationship with his Creator. The sin distanced him from Hashem and imbedded imperfection within both his body and soul. Death was not a punitive act by a vengeful G-d. On the contrary, death is the process by which we can once more reconnect to our Creator and remove the imperfections that hinder our relationship with Him. Allowing man to reconnect is the ultimate chesed. Hence, Hashem saw that it was “very good” for this process allows both our souls and our bodies to reconnect.

The burial is the process by which we recreate the body, divesting it of all impurities. Therefore, Halacha does not allow for the preservation of the body in its current state, for this would deprive a person of the great chesed that Hashem has given us. The nations of the world who view death as the final step in a person’s life attempt to preserve the dead body, thereby maintaining the last vestiges of his existence.

The Jewish perspective on death is comforting to a person for it diminishes the fear we have of the finality of death. Instead of being disconnected, we are actually reconnecting. The Torah appropriately refers to death as “asifa” – “ingathering”.6 This sense of reconnection is borne out by those who have been present at the time of a person’s death. It is common for a person to exclaim “I am coming father” or “I am coming mother” for the feeling of reconnection prevails upon the soul as it is departing.

1.Ramban 2:17
2.Rambam Hilchos Avel 4:4, Shach Y.D. 236:1
3.Zohar Parshas Bereishis
4.2:7
5.Sanhedrin 90a 2.25:8

Certainty From Uncertainty

Sukkos

Posted on June 7, 2002 (5762) By Rabbi Dovid Green | Series: Dvar Torah | Level: Beginner

“In order that your generations know that I caused the Children of Israel to live in Succos when I brought them out from the land of Egypt.” (Leviticus 23:43)

It will soon be the holiday of Succos (Tabernacles). The commandment is to live in a room with a roof made from “sechach.” Sechach is any unprocessed plant growth which has been cut from the ground, and arranged as the roof of the Succah. Generally we build a small hut in the back yard, and cover it with sechach, and decorate it, and it becomes our living quarters for seven days. Why? The reason is given in the passage quoted above. It gives us the knowledge that the Children of Israel lived in Succos when G-d brought them out from Egypt.

What exactly does it mean that our generations should “know” that the Children of Israel dwelled in Succos when they left Egypt, and what knowledge do we gain from living in the Succah that we don’t get from reading about it?

The Holiday of Succos occurs in the fall, at the time that the crops which were harvested (in Israel) at the beginning of the summer and were drying are gathered in to the storehouses. The cycle of the hard work of farming has (hopefully) borne fruit, and we are set for the year to come. At this point there is a very great concern that we not attribute our success and security to the “edifices” of our own efforts alone.

“Be careful that you not forget G-d…You may eat and be satisfied, building fine houses and living in them…Your herds and flocks may increase…But your heart may then grow haughty and you may forget G-d…and you may say ‘it was my own strength and personal power that brought me all of this prosperity’. “ (Deuteronony 8:11-17)

“You shall make the Festival of Succos for yourself when you gather in (the products) of your threshing floor and wine vat, for seven days” (Deuteronomy “16:15). Our sages comment on this passage “from the leftovers of your threshing floor and your wine vat, you shall make the Festival of Succos.” This refers to the roof of the Succah which is made from plant growth.

The message of the roof being made from the byproduct of crops is important. It is easy to come to believe that our security (our roof over our heads) is the result of our material wealth, and the product of our personal efforts. In order to internalize the fact that our security is from G-d alone we live in a Succah, with a roof made not from the edible part of our crops, but from the refuse. It is G-d and our relationship to Him represented by our following His commandments (in this case living in the Succah with its flimsy roof)) which brings us true security.

Just as G-d miraculously provided for our forefather’s needs when they traversed the wilderness for forty years after they left Egypt, the same is true now. We are _exactly_ the same as they were. Civilization has the ability of creating an illusion that we are safe and secure, but that in itself is a kindness from G-d. We are all more keenly aware of this point now. Our safety and security or G-d forbid vice-versa completely depends on G-d.

The Commandment of living in the Succah for seven days is meant to foster this realization in our psyches so we will live with this attitude for the whole year in all of our endeavors. This point is so much more poignant at this juncture in time when there is so much uncertainty in the current events of the world, when the “edifices” of materialism we have relied upon have been toppled. Even more so do we need to instill in ourselves that G-d is still alive and well, and fully capable of providing for us even when the world economy has received such a blow as it has recently.

We are not just commemorating a great juncture of Jewish History when we enter our Succah for seven days. We are reminding ourselves that in a real way we are there in that same great juncture in our point in history with G-d providing for our every need as well. We are coming to know – to connect – to the inner reality – the soul and essence of our existence.

Chag Somayach!

A Perfect Cycle

Sukkos

Posted on September 25, 2007 (5768) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Sukkot comes at the exact right time of the year, psychologically and emotionally speaking. If it were not for the advent of Sukkot and all of the preparations involved regarding this festival of joy and happiness, we would all be very depressed at having to climb down from the pinnacle of Yom Kippur to everyday mundane existence.

The Torah allows us to contemplate our future year with a sense of happiness and satisfaction. The sukkah signifies the protection that the Lord will provide us with for the whole coming year. Though the actual sukkah may be small and relatively flimsy as compared to our homes, it nevertheless symbolizes faith, serenity and confidence in the eternity of Israel and its Torah.

The four species of vegetation that are an integral part of Sukkot reinforce our appreciation of the beauty of   G-d’s world. It reminds us that the world can be a Garden of Eden and we should endeavor not to destroy it or be expelled from it.

The different species represent the harmony of nature, the flash of its color and its built in symbiotic nature. Whereas pagans worshipped nature, Judaism stressed its role as being one of the great wonders of G-d’s creation.

Abraham had it right when he stated that people wonder at the magnificence of a beautiful building but ignore the genius of the architect that designed it. Judaism, while always impressed by the wonder of the building itself, always looks intently to recognize and acknowledge the architect behind it.

Sukkot helps remind us of the necessity to always search for that architect in all of the facets of our lives and world.

Sukkot also reveals clearly our dependence upon Heaven for rain – for water. Without water in abundance, life cannot function and grow. The Torah tells us that the Lord sent us purposely into a land where water is a precious commodity. There are no great rivers or giant lakes that appear on the landscape of the Land of Israel. We are therefore dependent on the winter season’s rains.

We pray on Sukkot for those rains to be abundant, gentle and saturating. Rain has a cleansing effect not only on the air we breathe but on the life spirit that exists within us. Hence its deep association with the joy of Sukkot.

Rain and water also symbolize Torah and purification. Moshe, in his final oration to Israel, states that his words of Torah should be felt as gentle rain and dew descending on the Holy Land. The prophet Yeshayahu compares Torah to water as does King David in Tehillim.

The holiday of Sukkot reinforces this connection with its own link to Simchat Torah, the day that marks the conclusion of this great and noble holiday period. For as obvious as it is that the Land of Israel cannot survive and prosper without water, so too the people of Israel will be unable to prosper and survive without an attachment to Torah, its commandments and values. The message of Sukkot is the perfect conclusion to the spirituality of Yom Kippur.

Chag sameach.

Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com